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Ian Buruma - A Japanese mirror heroes and villains of Japanese culture

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A JAPANESE MIRROR Ian Buruma was born in The Netherlands in 1951 After - photo 1
A JAPANESE MIRROR
Ian Buruma was born in The Netherlands in 1951. After studying Chinese literature and history at Leyden University he left for Japan in 1975 to study cinema at Nihon University College of Art. He spent almost seven years in Tokyo, writing, making films and acting in the modern Japanese theatre. He is currently the Henry R. Luce Professor of Human Rights and Journalism at Bard College. He lives in New York.
First published in hardback by Jonathan Cape Ltd 1984 This paperback edition - photo 2
First published in hardback by Jonathan Cape Ltd, 1984
This paperback edition published in Great Britain in 2012 by
Atlantic Books, an imprint of Atlantic Books, Ltd.
Copyright Ian Buruma, 1984
Preface copyright Ian Buruma, 2012
The moral right of Ian Buruma to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act of 1988.
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying recording, or otherwise, without the prior permission of both the copyright owner and the above publisher of this book.
The picture acknowledgements on constitute an extension of this copyright page.
Every effort has been made to trace or contact all copyright holders. The publishers will be pleased to make good any omissions or rectify any mistakes brought to their attention at the earliest opportunity.
10 9 8 7 6 5 4 3 2 1
A CIP catalogue record for this book is available from the British Library.
Paperback ISBN: 978-1-84354-962-8
E-book ISBN: 978-1-78239-836-3
Printed in Great Britain
Atlantic Books
An imprint of Atlantic Books Ltd
Ormond House
2627 Boswell Street
London
WC1N 3JZ
www.atlantic-books.co.uk
For Sumie
Contents
Illustrations
Plates
An old fertility stone
A fertility goddess
Two fertility stones
Dance of The Dread Female of Heaven
Striptease, Japanese style
The lovers in Mizoguchis Taki no Shiraito
Chutaro being rejected by his mother (Mother Behind My Eyes)
The Mother of Japan trying to retrieve her son (A Japanese Tragedy)
Imamura Shoheis favourite woman, Hidari Sachiko, in Insect Woman
Mother and son, in a print by Utamaro
The Goruden (Golden) Combi
Pathos in a homu dorama
The threatening female
Tani Naomi dominating her slavish benefactor in Tanizakis A Fools Love
The old man worshipping his daughter-in-laws feet (Diary of a Madman)
Torture in a run-of-the-mill porn film
Tani Naomi being tortured in Rope and Skin
An Edo period courtesan, in a print by Utamaro
Modern Japanese amusing themselves at a geisha party
Scene in a Toruko massage parlour
Female stars playing romantic male leads (Rose of Versailles)
Tamasaburo playing an Edo period courtesan
Romance in the Takarazuka theatre
Yoshitsune as a fighting bishonen
Kirokku in a fighting mood (Elegy to Fighting)
A hero of the Hard School
Kamikaze pilots
The assassination attempt on Moronao in Chushingura
A tattooed yakuza hero
Death of the oyabun
Sugawara Bunta shooting his opponent (Fighting Without Nobility)
Takakura Ken purifying his sword with sak
Sugawara Bunta, the nihilist hero
Good old Tora-san
Crowds queuing to see the newest Tora-san film
Figures
Examples from comic-books appear on .
Preface
Few things date as fast as popular culture and few cultures are as open to new waves, new fashions, new slang, newness of any kind, as the Japanese. Because of the nature of modern mass media television, Internet, mobile phones the process of renewal is going ever faster. The most widely read Japanese novels today, albeit almost exclusively by young women, are popular romances serialized almost by the hour on mobile phones. Once popular genres like romantic porn films, produced in large numbers by the Nikkatsu studios, have disappeared. As is true in most countries, pornography has shifted almost entirely to the Internet, where it is all much more hard core.
When I wrote A Japanese Mirror in the early 1980s, all this was inconceivable. To a Japanese born in 1983, when the book was first published, most of the characters and stories described in the book, from yakuza heroes to the heart-throbs in girls manga, are probably wholly unknown.
To be sure, there are still people young people, even who enjoy reading novels by Tanizaki, and watching films by Ozu, Kurosawa, and Mizoguchi. Some may even be buying old manga. But these are becoming rarified tastes and they can no longer be classified as popular culture.
Japanese fashion Kenzo, Kansai, Mori was already well established in the 1970s, especially in Paris, and there was an art house (remember those?) audience for Japanese cinema in the larger European and American cities. But even in the early eighties, Japan was still an exotic country to most people. The worldwide popularity of Japanese anime had not even begun. The enormous fame of the Murakamis (Haruki, the writer, and Takashi, the artist) was yet to come, as was the consumption of sushi as a global food. In fact, it is the very lack of exoticism that makes Murakamis novels accessible to readers everywhere. The same is probably true of Murakami Takashis cult of cute. And the hunger for raw tuna is so universal that these great fish are destined soon to disappear from the seas.
To a contemporary reader, then, A Japanese Mirror will now have acquired a patina of age. Not that everything I wrote about in the book was new even in 1983. Far from it; some of the culture I tried to hold up to the light went back as far as the 11th century. But even historical description reflects the time when it was written. Thus, the atmosphere of the book is of a different Japan from the country today.
There are links, of course, between the present time and the pop culture of the 1970s, and, if you look hard enough, the 11th century. The sweetness and cruelty of Murakami Takashis slick modern art, derived from comic books and anime, can be found in Japanese art and entertainment of the quite distant past. Likewise, some of the sexual fantasies projected on the Internet today can doubtless still be discerned in different forms in the movies, comic books, or 18th century woodblock prints described in the book. Often, if you study the artistic expressions of an old nation, you will find continuities behind the faade of constant change. I suppose that is what we might call national identity.
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